9.
The Discourse on Giving Rich in Result
52.
On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond.
Then several lay followers of Campā approached the Venerable Sāriputta;
having approached, they paid respect to the Venerable Sāriputta and sat down to one side.
Seated to one side, the lay followers of Campā said this to the Venerable Sāriputta -
"It has been a long time, venerable sir, since we have heard a talk on the Teaching in the presence of the Blessed One.
It would be good, venerable sir, if we could receive a talk on the Teaching in the presence of the Blessed One for hearing."
"Well then, friends, you should come on the uposatha day, perhaps you might receive a talk on the Teaching in the presence of the Blessed One for hearing."
"Yes, venerable sir," the lay followers of Campā, having replied to the Venerable Sāriputta, rose from their seats, paid respect to the Venerable Sāriputta, circumambulated him keeping him on their right, and departed.
Then the lay followers of Campā on the uposatha day approached the Venerable Sāriputta; having approached, they paid respect to the Venerable Sāriputta and stood to one side. Then the Venerable Sāriputta together with those lay followers of Campā approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Could it be, venerable sir, that for a certain person here the same gift given is not of great fruit, not of great benefit; but could it be, venerable sir, that for a certain person here the same gift given is of great fruit, of great benefit?" "It could be, Sāriputta, that for a certain person here the same gift given is not of great fruit, not of great benefit; but it could be, Sāriputta, that for a certain person here the same gift given is of great fruit, of great benefit." "What, venerable sir, is the cause, what is the condition, whereby for a certain person here the same gift given is not of great fruit, not of great benefit; what, venerable sir, is the cause, what is the condition, whereby for a certain person here the same gift given is of great fruit, of great benefit?"
"Here, Sāriputta, a certain person gives a gift with expectation, gives a gift with mind bound to the result, gives a gift expecting storage, gives a gift thinking 'I will enjoy this after death.' He gives that gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. What do you think, Sāriputta, would a certain person here give such a gift?" "Yes, venerable sir."
"In that case, Sāriputta, he who gives a gift with expectation, gives a gift with mind bound to the result, gives a gift expecting storage, gives a gift thinking 'I will enjoy this after death.' He, having given that gift, upon the body's collapse at death, is reborn in the company of the gods ruled by the four great kings. He, having exhausted that action, that supernormal power, that fame, that sovereignty, is one who returns, one who comes back to this state of being.
"Here again, Sāriputta, a certain person does not indeed give a gift with expectation, does not give a gift with mind bound to the result, does not give a gift expecting storage, does not give a gift thinking 'I will enjoy this after death'; but rather gives a gift thinking 'giving is good', etc. nor does he give a gift thinking 'giving is good'; but rather gives a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline', etc. nor does he give a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline'; but rather gives a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook', etc. nor does he give a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook'; but rather gives a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me', etc. nor does he give a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me'; but rather gives a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise', etc. nor does he give a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise'; but rather gives a gift as an ornament and accessory for the mind. He gives that gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. What do you think, Sāriputta, would a certain person here give such a gift?" "Yes, venerable sir."
"In this case, Sāriputta, one who does not indeed give a gift with expectation; does not give a gift with a mind bound to the result; does not give a gift looking for storage; does not give a gift thinking 'I will enjoy this after death'; nor does he give a gift thinking 'giving is good'; nor does he give a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline'; nor does he give a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook'; nor does he give a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me'; nor does he give a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise'; but rather gives a gift as an ornament and accessory for the mind. He, having given that gift, upon the body's collapse at death, is reborn in the company of the gods of Brahmā's company. He, having exhausted that action, that supernormal power, that fame, that sovereignty, becomes a non-returner, one who does not come back to this state of being. This, Sāriputta, is the cause, this is the condition, whereby for some person here the same kind of gift given is not of great fruit, not of great benefit. But this, Sāriputta, is the cause, this is the condition, whereby for some person here the same kind of gift given is of great fruit and great benefit." The ninth.